Birchos hashachar k'halachah: Aloud, with kavanah, bechavrusa
תפילת קשת“י The Power of
ובין ביני ברית לאות והיתה בענן נתתי קשתי את” (יג ט ) “הארץ
The Chasam Sofer wrote that the word קשתי is an acronym for the words ,His disciple .קדושתי, שמי, תורתי, ימיני Rav Chizykiyah Feivel Plaut, the Rav of Shuran, related that his rebbi the Chasam Sofer would repeat this allusion each year at Parashas Noach. He shared a beautiful explanation about it:
We conclude Shemoneh Esreh with a special request in which we say the words: ,ימינךעשה למען שמך עשה למען קדושתך, עשה למען תורתך The .עשה למען source of this request are the words of the Midrash cited in the Tur (Orach Chaim 122) is: “Shmuel said, anyone who is quick to say these four things merits to greet the Shechinah – aseh lema’an Shemecha, asei lema’an Yeminecha, asei lema’an Torasecha, aseh lema’an Kedushasecha.” The Midrash means that because Chazal say (Brachos 32b) that “Since the day the Bais Hamikdash was destroyed, the gates of tefillah are locked,” and as the Navi laments (Eichah 3:44): “Sakosah b’anan Lach mei’avor tefillah, You have enveloped Yourself in a cloud so that no prayer can pass through,” therefore we ask at the end of the tefillah “aseh lema’an Shemecha...” to mean: Even if the gates of tefillah are closed, do not do it for us, but rather for You, and with this request the gates of Heaven are opened.
The Chasam Sofer explained that the segulah of this request to open the gates of Heaven is alluded to in the passuk “es kashti nasati ba’anan” that even in times of galus, when the gates of tefillah are locked, Hashem gave us the tefillah of י“קשת that has the power to breach that cloud.
Toras Moshe; Likutei Chever ben Chaim Vol. III Introduction
The reason why specifically the tefillah of “Aseh lema’an Shemecha...” opens the gates of Heaven is explained by Harav Chaim Shalul Kaufman, Rosh Yeshivas Gateshead, based on a story with the Harav Yechezkel of Kuzmir (Seder Hadoros Hachadash p. 31b):
A merchant came into the Kuzhmir Rebbe’s room to consult with him about business matters. The Rebbe turned him down and said he doesn’t understand business matters. But right after that, a different Yid entered, and when he emerged, he related to the merchant, who was still in the Rebbe’s house, that the Rebbe had given him advice regarding his business.
The first merchant mustered up the courage and went back to the Rebbe’s room and asked: Is there favoritism here? Why did the Rebbe refuse to answer me about business while he answered the person who came in after me in detail?
The Rebbe lovingly smiled at him and explained: I’ll tell you a mashal – it’s like a merchant who purchased a large quantity of merchandise for a significant sum of money. After the purchase, he remembered that the wheels of his carriage were squeaking, so he returned to the store and asked for a small bottle of oil to deal with it. The owner gladly gave it to him and didn’t even want to take money for the oil.
A wagon driver who observed the exchange this liked the idea...He also came to the storeowner and asked for a free bottle of oil, like the merchant...But then the seller told him: The merchant who was here before you purchased a large quantity of merchandise for a big sum of money. So I was happy to help him with a little bottle of oil so that he can take his merchandise home safely. But you didn’t buy anything from me, so how do you dare come and ask me for oil for your wheels?! Am I an oil merchant?! Go to an oil merchant and purchase oil for your carriage wheels...
The same is with you, the Rebbe explained to the merchant. When you came only to discuss business with me, I sent you away, because I’m really not involved in such things. But the other merchant first consulted with me at length about his avodas Hashem, and I gave him advice on that, and then also regarding business. That is what the words “Aseh lema’an Shemecha” that we say at the end of the tefillah are about. When the main part of our request to Hashem is about the sanctity of His Name, the Kavod Shamayim and elevating the glory of Torah, even if we also ask for health and parnassah, because the primary purpose that we asked for was Kavod Hashem, then Hashem will provide all our needs.
Therefore, one who habituates himself to say these words at the end of the tefillah merits to greet the Shechinah. Because by proving that all of his requests are only to sanctify Hashem’s Name in the world, and so that he can fulfill Torah and mitzvos properly, his tefillos for his needs to be provided with mercy will also be answered.
Kovetz Kol HaTorah 62 p. 70
